________________
134
favor are of no use for emancipation. How would they, confused by afflictions in the form of acting, loud laughter, concerts, etc., understand people who had attained a subdued state? Those who observe the great vows, firm, living only on alms, absorbed in tranquillity of mind,379 teachers of dharma, are considered gurus. Those who desire all things, enjoy all things, have possessions, unchaste, teachers of false belief, are not gurus. How can they, sunk in possessions and worldly undertakings, lead others (across saṁsāra)? A poor man himself is not able to make another a lord. Dharma, so called from the raising of creatures fallen into an evil state of existence, with ten divisions, self-control, etc.,280 is taught by the Omniscient for emancipation. If superhuman speech did not exist, there would be no authority. For authority is dependent upon the speech of the Arhats.2 The dharma taught by heretics, defiled by hinsa, etc., though known as dharma,' is the cause of wandering in births. If God 282 should feel love, if a guru should be unchaste, and dharma deprived of compassion, oh! oh! the world is lost, alas ! Right-belief is characterized completely by five characteristics: tranquillity, desire for emancipation, disgust with the world, compassion, and faith in the principles of truth.283 Firmness in Jain doctrine, promulgation of Jain doctrine, devotion to Jain doctrine, expertness in it, and service to the tirthas are taught as its five ornaments.284 Doubt, acceptance of other doctrines, hate of the Tirthankaras' speech, praise of false doctrine, acquaintance with it are five things able to corrupt right-belief.' 285
281
"
279 896. Sāmāyika. See I, n. 122.
280 896.
See I, n. 38 and n. 40.
281
900.
See 3. 441 ff., page 100.
282 902. Deva must refer, as often, to the Tirthankaras. The gods, ordinarily speaking, were not free from the passions.
283 903. Cf. I, n. 121; Yog. 2. 15. See I, n. 120; Yog. 2. 16. See I, n. 119; Yog. 2. 17.
284
285
904.
905.
CHAPTER THREE
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